Haribhadras Yoga Works and Psychosynthesis

SR No.: 001262
Original Sutra Author: N/A
Author: S A Desai
Publisher: L D Indology Ahmedabad
Publication Year: 1983
Total Pages: 106
Language: English
Classification: Book_English & Yoga
File Size: 7 MB

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Haribhadra and Psychosynthesis
Japa performs these primary functions and as it becomes more intense and as concentration on the meaning increases a sort of spiritual electromagnetism begins to work and mind now becomes a sort of electro magDet and is charged with higher consciousness. In this process of charging the mind with higher consciousness all other processes like sublimation, Bhāvanā, Rasa, Faith, Tapas, Sraddhã and Buddbi begin their functions in all intensity and mind begins to rise in the higher stratas of conscious. ness. Mind experiences an upward thrust from all its contents and concentration on the self begins to be perfect and mind begins to forget its very centre of the ego. In this wise Japa can work wonders with the mind if the mind accepts Japa willingly and feels its need.
WP Ego and Conscience As has been seen till now all the functions and especially the mind itself works for intergration of the psyche. Ego is the centre of all such integral processes. It is ego round which all functions of the body and mind are carried on and once the ego is disturbed the whole of the mechanism of the body mind unit become eccentric. But what is this ego ? The great paradox is that man feels that he is his ego at the first instance but does not describe what it is ! He has an illusion that he is his ego but cannot point out where it is and how it is that he feels bis ego ! Ramana Maharsi has construed his method of the search of the soul by the search of the roots of the ego. He describes how a man tries to see ego in his body but he soon finds out that it is not so. Then in turn he tries to see whether he is his senses or mind or something else. As man begins his search and quiets his mind and begins to go at the root at the ogo-feeling he slowly finds out that there is the consciousness the Cetană on which the ego rests and plays its part. Ego is the reflection of the Cetapa in the material aspects of his being. As has been mentioned before there should be clearely recognised the distinction between the root-consciousness and the evolving subtle Jiva-sattva. Patanjali distinguishes between the soul the consciousness and the subtle material formulation around it which is called sattva. It is the form of Tanmātras and of of the mental stuff. It is this subtle stuff that evolves around the centre of the soul. The soul and the subtle material stuff which has taken shape in accordance with its integral evolution, are fully identified and this identification between the two gives sise to ego. Patanajali therefore describes Asmitā or ego as the identification of the seer (i. e. soul) with the power of seeing i. e. the sattva. This distinction is worth rememberiog because it is the crux for breaking the knot. The knot is nothing else but the knot of the self with the not-self. If this is broken or untied man's integration with the Supreme Consciousness bacomes very easy.